The sages gathered, eager to understand the deepest truths, and the discourse turned to the nature of the Supreme. “The One praised in the Vedas,” it was said, “is the Supreme beyond all else. That which perishes is called the lower, but the Immortal is known as the higher. The formless is to be realized as the higher reality, while that which has form is considered lower. Because of the diversity of qualities, the one with form appears in three ways.” These threefold manifestations are none other than Brahmā, Viṣṇu, and Śiva—one reality spoken of in three forms. For all three gods, the supreme to be known is indeed that one, undivided essence. Through differences in qualities and actions, the One pervades all things in countless ways; and for the welfare of the worlds, assumes a threefold form. True wisdom lies in knowing this supreme truth, not in asserting division among the gods. Those who see only differences are called separatists of forms, and for them, there is no expiation. The distinctions among the three gods are only apparent, their forms entirely separate in appearance but not in essence. The Vedas, in all their manifold forms, are the authority everywhere; yet, the formless reality that transcends them all is regarded as the highest. Even so, no definite conclusion could be reached, for there remained a secret to be revealed—a secret that is the unfailing vessel of all prosperity, undoubting and unwavering. Hearing this, the venerable sage Agastya spoke: “Though, in truth, there is no difference among these gods, all accomplishments arise from Śiva alone, the embodiment of bliss. That which is the cause of the manifest world, the supreme light, is Śiva. Strive for him alone, O sage, with supreme devotion. In the holy land of Gautami, in the Dandaka forest, he destroys all heaps of sin.” Upon hearing these words, delight arose in the heart of the devotee, for Śiva is the bestower of enjoyment and liberation, whether with form or formless. He is capable of assuming the roles of creation and preservation, the giver and the destroyer, by whom all is brought to completion. Brahmā is the creator, Viṣṇu the preserver, and Rudra the destroyer—so the Vedas teach. Then Āpastamba, having gone to the sacred Ganga, bathed and performed holy vows, and with a pure heart, he praised Lord Śankara with these hymns: “As fire abides in wood, fragrance in flowers, oil in seeds, gold in metals, so does he dwell in all beings. To that Somanātha I take refuge. He who playfully created the universe, the sustainer and creator of the three worlds, of universal form, transcending existence and non-existence—to that Lord of Soma I take refuge. Remembering him, one is untouched by the great curses of poverty, disease, and other misfortunes; those who take refuge in him attain their heart’s desire—to that Lord of Soma I take refuge. By whom, considering the threefold Vedic law, Brahmā and the others were established at the beginning, and by whom the body was made twofold—to that Lord of Soma I take refuge. To whom oblations purified by mantra, offerings, and worship are directed; by whom the gods partake of the given offering—to that Lord of Soma I take refuge. Beyond whom there is nothing more excellent, nothing subtler, nothing greater among the great—to that Lord of Soma I take refuge. By whose command this wondrous, diverse, and inconceivable universe, both great and small, proceeds in a single course—to that Lord of Soma I take refuge. In whom reside all powers, lordship, the greatness of being creator and giver, affection, fame, happiness, and the primordial law—to that Lord of Soma I take refuge. He is always the refuge, always worthy of worship by all, always dear to those who seek shelter, always auspicious, the form of all—to that Lord of Soma I take refuge.” Pleased by this devotion, the blessed Lord spoke to sage Nārada, and Āpastamba addressed Śiva for the benefit of all. Śiva declared: “Those who, having bathed, behold the divine Lord, ruler of the worlds, may attain all their desires.” Thus, from that time onward, the sacred place was known as Āpastamba, renowned for dispelling the darkness of ignorance from countless births. This holy site is also called Yama’s Tīrtha, increasing the satisfaction of the ancestors and removing all sins. Now, hear the ancient story that unfolded there. Long ago, there was a divine dog named Sarameti, well-known in legend. She had two illustrious sons, dogs who followed people, subsisting on wind, four-eyed, and beloved of Yama. Sarameti guarded the cattle appointed for sacrifice by the gods, while her followers were the Rākṣasas, Daityas, and Dānavas. These beings, wishing to tempt the mother of the two dogs, tried various words and gifts to sway her. The auspicious cattle, meant for sacrifice, were stolen by sinful Rākṣasas. Then, Sarameti, having suffered, came before the gods and spoke: “Bound by the Rākṣasas with ropes, struck with blows, I was led away, along with the cattle meant for the sacrifice, O gods.” Hearing her words, Bṛhaspati, the preceptor of the gods, addressed the assembly: “This one appears changed in form; I perceive her sin. By her own intent, the cattle were led away—there is no other cause. Her actions show her guilt, though she seems virtuous.” At the teacher’s command, Indra struck Sarameti with his foot, and from the blow, milk flowed from her mouth. Indra, husband of Śacī, said, “You drank the milk, O bitch, and gave it to the Rākṣasas; thus, my cattle have been taken away.” Sarameti pleaded, “O Lord, I have committed no offense, nor has anyone else. There is neither fault nor neglect on my part, O ruler of the gods. Why are you angry, O Lord? Truly, your enemies are powerful.” Then, Bṛhaspati, having meditated and knowing her actions, spoke: “It is true, O Śakra, this one is wicked, siding with the enemies.” Thus, the story reveals the subtle interplay of truth and deception, the importance of discernment, and the ever-present grace of the Supreme who pervades all forms and actions, guiding the worlds with wisdom and compassion.